The Christian Governor in the Commonwealth and Private Families, Exposition 1 · Part 21
He that telleth Lyes shall not remaine, &c.
THe second sort of Offenders are Tellers of Lyes, or common Lyers: persons so deceitfull and false that one cannot trust them. Such hee promiseth to put out of his house, and to throw out of the Kingdome. Before hee spake of the sinne of Slander, which is by the tongue, vers. 5. and of dissembling, which requireth the tongue: Now hee speaketh of Lying, or of telling of Lyes, which is a worke of the tongue, and doth lesse or more increase, as the tongue is better or worse directed.
From whence the poynt to be learned is:Doct. 1. As the tongue is gouerned well or ill, so wickednes breaketh out, or is restrayned in the body. Salomon sayth, He that keepeth his mouth, by ordering aright the tongue in his mouth, keepeth his life; and who would lose his life that may keepe it? or liue vnquietly, who may liue in peace? but hee that openeth his lippes, or prostituteth them in his talke, by much babling, shall come to destruction; that is, such an one shall neuer want woe, and at last be destroyed, Pro. 13.3. The same Salomon sayth that death and life are in the power of the tongue, Pro. 18.21. that is, the abuse or good gouernment of the same is effectuall for destruction or saluation. Christ our Sauiour hauing sayd that men shall giuegive an account of their idle words, addeth this for a reason; because by our words we shall be iustified, and by our words we shall be condemned, Mat. 12.24. And Iames sayth, If a man will seeme relig…ous, that is, would be iudged godly, and cannot refraine his tongue, or if hee hauehave an vnruly tongue, his hope is vaine that any man will take him to be a vertuous and good man: for a good man, is a good tongued man; but he that cannot command himselfe in that member, can commaund himselfe in nothing.
The Reasons.
Saint Iames compareth the tongue to fire. Iam. 3.6. Now fire well gouerned, will warme vsus, but misguided, vndoe vsus; and who will not looke to his fire? So the …ngue, well ordered, will comfort vsus; but set at large, shame vsus: who (then) will giuegive such a member libertie? Secondly, a good tongue is the meanes by which our actions are well mannaged: therefore Saint Iames calleth it the rudder of the Man, Iam. 3.4. then as the Shippe is directed by the rudder; so are mens deedes by the tongue: and he who wanteth a good tongu…, is in as great perill, as a Shippe in the roughest Sea, that wanteth both Sterue and Pilot.
Vses.
An instruction to set a guard of attendance before the doores of our lippes:Vse. 1. for no Malefactors are more ready to breake out of Prison, nor waters to flow out of their Fountaines then lewd, or foolish, or fruitlesse words are to proceede out of our mouthes. And how quickly shall (euen the best) forget themselues this way, if they be carelesse what passeth from them? for how many vnfit and idle speeches come from men (otherwayes not euill) because they bound not their talke with the law of grace when they speake in matters? Therefore hath Nature, not without cause, shut in the tongue with a double wall of lippes and teeth; which proueth that it is no easie thing thus (as hath beene sayde) to gouerne the tongue; and therefore Dauid prayeth the Lord to set this watch before it, Psal. 141.3. And where the Apostle Iames calleth it an vnruly euill, Iam. 3.8. hee would hauehave vsus to giuegive great diligence to master it: that we may so doe, we must (first) speake considerately, and not without some premeditation: for hee who answereth a matter before he heare it; that is, he that will open his heart before hee open his eares, shall hauehave shame, Pro. 18.13. Iam. 1.19. The minde should be the tongues guide, as the tongue is the mindes messenger. And therefore so oft as wee speake (not minding what vvee say) the messenger runneth without his errand. Secondly, wee must speake wisely, or (as the Apostle speaketh) gratiously to ed…fication, and within bounds of truth, Colos. 4.6. Eph. 4.29. Our speach must be poudred with grace to those that heare vsus: else, as fresh meate long kept without salt, doth putrifie; so our talke, if it be not salted with wisedome, will proue rotten talke. This wisedome is shewed when a man speaketh with iudgement, (which a foole cannot) who poureth out all his mind, where the wise keepeth something for hereafter, Pro. 19.11. Thirdly, wee must not be too full of talke; and when we speake, wee must speake little and soberly: for in many words there is iniquitie, Pro 10.19. and hee that speaketh much, shall speake falsely, or idlely, or both. God (therefore) hath giuen vsus two eares, and but one tongue, to the end wee might be more ready to heare then to speake; or to teach vsus to heare much, and to speake little. And, as when a Riuer ouer-floweth, it leaueth much slime: so much talke, much corruption: and wee cannot runne ouer in our talke, but we shall offend with our tongue.
A reproofe (therefore) to those who turne their tongues loose,Vse 2. and giuegive them libertie in their mouthes, leauing them without a Rudder or Steers-man. Now this libertie of speech is in respect of God, or man, as when we speake not reuerently of God, nor soberly to Man. We speake not reuerently of God, when out of an Oath we speake idlely of him, or blasphemously in an Oath. Out of an oath wee speake idlely of God, when wee speake of his titles, neither in due time, nor with any reuerence: as they, vvho for eueryevery trifle, and when they would vtter a troubled affection, breake out into a speech of God, in some of his names, neither making profit of them to themselues, nor to those who heare them: as Iesus Lord, where hast thou beene? Lord hauehave mercy vponupon vsus, what a thing is this? and, O Christ what a man are you? with the like. But Moses saith to such, Thou shalt feare this glorious and fearefull name, the LORD THY GOD, Deut. 28.58. and Dauid, to the shame of such; They shall prayse thy great and fearefull Name, because it is holy, Psal. 99.3. In an oath wee speake blasphemously, when, with a contemptuous and raging tongue, vve call God to witnesse for eueryevery trifle: specially, when wee deuide the LORD into parts and quarters by lippes of blasphemie in common talke, which is a sinne so rife and generall in our dayes, that it cannot bee but GOD must still plague our Land, as in that vision of the flying Booke, with varietie of curses, till vve bee consumed, our houses and our persons with stroke after stroke, except the horrible swearers of our Countrie, and the Kingdome be by compulsiue discipline (betimes) amended, Zechar. 5.4. And here, who can but prophesie? for (alas) how doth the Land mourne because of Oathes? What danger are we in who liue in an age of such wickednesse, where, if men be neuer so little crossed in their affections, they are readie, and sometimes when no man crosseth them, to cast vp their choler, and disgorge their filthy stomacke vponupon the name of God, by tearing and rending it into small shiuers? then, wounds, and sides, and blood, and nailes, and such a chopping and hewing in pieces of that great and fearefull name, the Lord our God, in common speech, that hee that heareth (if hee feare God) cannot but feare that God will shew some visible iudgement vponupon such places and Monsters, to teach them not to blaspheme. And, shall vvee keepe silence, vvhen no good man may hold his peace? or say nothing when such oathes cry? The Apostle saith, His seruants ye are to whom ye obey, Rom. 6.16. and, i… hee an obedient seruant that will ease his distempered stomacke vponupon his Masters credit; flie, like a madde dog in the face of him that giueth him his meate and finding, and vse him with the vilest names hee can inuent & vtter, to his reproach? vvhose seruants are they (then) vvho, if they be crossed (neuer so little) in their pleasures, will crosse God in his glory? If they be at the Tables, and the Dice runne against them; looke how fast the Dice runne against them, so fast their tongues shall runne against him: or, if there be but a penny in a bargaine betweene a Man and his Neighbour, hee vvill hauehave it, or dig into Hell for oathes, if swearing wil get it. And be these Gods seruants, and not seruants of sinne, and brands of Hell? Pilate and Paynim was not so outragious: for, when hee heard but the name of the Sonne of the Soune of God hee was afrayd, Iohn 19.8. These tosse and bandy it from one to another, and feare not the condemnation of hell. The high Priest in his fury against Christ, shewed more reuerence. For, at the hearing of that which hee supposed to be blasphemie, he rent his clothes, and was troubled, Matth. 26.65. but menruffians, and women-roisters in these dayes, wickedly name God at eueryevery other word, and insteed of tearing their garments, teare in pieces his glory. And for Christ, who must bee their Sauiour or Iudge, they crowne with piercing oathes, as with most sharpe thornes, his tender head: they smite through his body, with the speare of swearing, and goare his sides with swearing by his sides: they rage against his wounds, by which wee are saued: they prophane his blood and death, and wound his heart, his hands, and blessed feet, by damnable swearing, and are not moued. And shall any great person clothe such? or, any good mans house receiue such? Doth not the plague enter where they enter? and vengeance pursue the house where they liue? Christ saith, forbidding whatsoeuer is more in common talke then Yea or Nay, Mat. 5.37. Whatsoeuer is more commeth of euill, that is, of the Deuill. His meaning is, that that detestable sin of idle and common swearing, is spauned of the Deuill, and becommeth a plant of his setting, the root whereof is sinne, and the fruit damnation, Iam. 5.12. and should not this terrifie wretched and prodigious Swearers? and teach Masters not to keepe a swearing seruant, as they would not keepe the plague of God in their house? and perswade Magistrates not to fauour a common Swearer, as they would not countenance the Deuill, vvhose spaune and generation common Swearers are? For, are such plants of the Deuils se…ting? how (then) can the Orchyard of God in a priuate familie, and the Church of God in a publike state, bring forth any good fruits where such slippes of Hell are, and hauehave their roote of continuance? Consider this (cThe Lord Zouch my honoured Lord,) and you Masters, who hauehave the charge of a Familie; put the Deuill from you in these members of perdition, if you know any such in your Houses, and if they proue miscreant and incorrigible. You vvould not (willingly) keepe a theefe in your House: and, are you not afraid to keepe in your cloth and seruice a common blasphemer? or, is it a greater sinne to robbe you of your goods, then it is to robbe God of his glory? or, can you be more moued for a litle perishing wealth, then iustly vexed for Gods dishonour? Iob sacrificed for his sonnes, because they might blaspheme God at their feasts, hee was not sure they did; and yet they were not so wicked as to blaspheme him with lippes, onelyonly hee saith they might doe it in their hearts, Iob 1.5. And should not you sacrifice care, and burne in zeale and diligence to reforme that seruant, and those children whom you doe not imagine but heare daily to blaspheme, and not in their hearts, but with fearefull oathes the name of the Almightie? If this were thought of in some good conscience, vvee should not hauehave such families of Beliaell and households of cursed swearers, as now multiply in eueryevery Towne and little Village, and threaten the Land. And heere I wish that both Towne and Countrie would be followers of that example that your dThe L. Zouch, his well ordered Familie.Honours Family in this behalfe (I speake in Faith vnderunder the seale of my Office, and not dissemblingly) doth as a worthy light, kindled at the fire, and vvith the breath of your owne religious authoritie and great zeale, giuegive to the same.
But the vvant of this care is cause, that not onelyonly the old Bramble, but the yong spray comming from it, beareth sharpe prickes of blasphemie in the tender tongue of it: and that the little childe, that is but lately crept out of the shell, hath a mouth full of cursing and bitternesse, as that which hath no sooner learned to speake, then it hath learned to blaspheme, and is taught no sooner to name God, then it is instructed, or (vvithout teaching) apt by that which it heareth daily, to sweare by God. So true it is, that vvhere the Father is a Bramble, the Childe will be a prick. But, as we speake not reuerently of God, so neither doe vvee speake soberly to Men. I say not soberly: for, do we not giuegive our tongues libertie to say any thing of our enemies, and of our betters, if they be our enemies? Doe vve not disgrace such as are faithfull, with vnseemely titles? Doe not Papists call the professors of the truth, by the names of such as hauehave beene famous instruments of God in the Gospell, as Caluinists, Zuinglians, Lutherans, and that in reproach and derision? Doe not brethren call some of their godly brethren, Puritans? Doth not a Christian cal his fellow Christian Hypocrite, Sectary, Raca, Foole? Doe wee speake as if God had made our tongues? or rather, doe wee not speake as if our tongues were our owne, Psal. 12.4.
But, the Prophet mentioneth here, among other vvicked sinners, whom hee would put from his court & presence, tellers of lies. What he meaneth by such vve hauehave heard, & they are contrary to those who speake the truth from the heart, Psal. 15.2. A lyar is hee vvho speaketh an vntruth weetingly, or the truth otherwayes then he thinketh. And, a lye is a false speech, vented willingly, and with a minde to deceiue. Where, vvee are to put a difference between a lye and an vntruth, and him that is a lyar, and that speaketh vntruly. For, hee may be said to speake an vntruth, who rashly speaketh it, thinking it to be true: and he may bee called a lyar, who eyther speaketh that which hee knoweth to be false, or speaketh the truth, but falsely, that is, with a minde to deceiue. The one hath no truth in his mouth, and the other hath much deceipt in his heart. The one, speaking a lye (as it is sayd of the Deuill) speaketh of his owne, Iohn 8.44. the other, speaking a truth, resembleth the Deuill, who, euen vvhen hee speaketh the truth, is a lyar, Matth. 4.6. Therefore, there are two sorts of lyes: the first, when a man speaketh not as the thing is; the second, vvhen hee speaketh as the thing is, but deceitfully. The first, which is a reall lye, is likewise of two sorts: the first, when a man speaketh an vntruth against his minde and knowledge, and this is the chiefe kinde of lying, from vvhence in the Latine it hath the name. For, me… tiri, is, contra mentem ire. The second, when a man (inconsiderately) vttereth an vntruth, thinking he speaketh true. And this, though it be a lye, in the generall terme, yet hee vvho vttereth it, cannot be called a lyar, because his vvords agree vvith his minde, though they agree not vvith the thing. Therefore, here by a teller of lyes, vvee must vnderstand, one that speaketh eyther an vntruth against his minde, or the truth with an ill minde: and this is hee, who knowing that which hee speaketh to be true, coueteth to be vnderstood otherwaies then he speaketh, that is, otherwayes then the truth is. As (therefore) a man may vtter an vntruth, and yet be no lyar, so hee may be a lyar in speaking the truth, vvhen he doth not speake it with a simple heart. Which proueth, that to the speaking of the truth, that is in a mans heart, a double agreement is required; the one, of the tongue with the minde; the other, of the minde with the things themselues. And to this is opposed the double falsehood that was spoken of: as when a man speaketh that which is false, or the truth, but falsely. So we hauehave heard of lying, and the kindes thereof. From whence I conclude, that a teller of lyes, (such an one as the Prophet here meaneth to put out of his house and sight,) is he that speaketh that as true, which hee knoweth to bee false, and that which is true falsely, and not with a simple heart. Such (hee sayth) shall not remaine in his sight.
Doct.From vvhence the Doctrine is; that a teller of lyes, and the intolerable sin of lying should not be abidden by a Christian. It appeareth else where, that Dauid could not abide flattering lips, nor a false tongue, seeing he prayeth against them, desiring God in some iudgement to cut them off, Psal. 12.3. Salomon (also) maketh it one propertie of a righteous man to hate lying words, Prou. 13.5. that is, to hate them in himselfe, and to abhor them in others. God is sayd to hate a lying tongue, Prou. 6.17. and Iob craueth no fauour, if he hauehave walked in vanitie, fauouring a lye, Iob 31.5. He put vp his tongue from doing of hurt, and would not vnsheath it, but when he was to skirmish with Sathan, or to strike at sinne. And shall we thinke that he could endure those in his sight who walked in vanitie, louing euill more then good, and lyes more then to speake the truth? Psal. 52.3. who instead of skirmishing with sin, make frayes with their brethren, and draw vponupon their names with a lying tongue?
The Reasons.
The Diuell is the Father of lyes, and of liars. Ioh. 8.44. lyes are his creatures, and liars his children. Now, cannot a man abide the Diuell, and will hee agree with his vncleane brood? Further, Truth maketh vsus to resemble our heauenly Father, the fountaine of Truth, where lying maketh vsus to resemble the Diuell the Father of lies: and as truth is a cognisance of a Christian on earth, and a Saint in heauen; so lying is the note of a wicked one heere, and of a damned one in hell. Againe, as there be two Fathers, one of those who speake the truth truly, which is God, another of liars, vvhichwhich is the Diuell; so there are two Kingdomes, one of light, and another of darknesse. The dialect of the light is truth, the language of lyi…g is darknesse. And who that loueth not darknesse, will abide the tongue of darknesse? and that loueth the light, endure that vvhichwhich is an enemie to the light? Secondly, vvho can abide that whereby Satan raigneth in the heart of him who is possessed of it, as in his Kingdome? But, where the Scepter of Satan is borne vp, as by lying, there hee raigneth as King; and there the Scepter of the Lord vvhichwhich flourisheth in the truth, is depressed, and God is made as no bodie. Thirdly, the common liar maketh that soule that should be of a good sauour to God, no better then stinke and carrion: for, the liar is an abhomination to God. Prou. 12.22. And, doe we stop our noses at vnsauourie smels, and vvill vvee thrust them into an vncleane dunghill, by taking delight in lying vanities? Fourthly, no man can endure to conuerse with his enemie, or to put his hand to that that his heart riseth against. Also, men and women vse not to play vvith Snakes and Serpents, as with Whelps and Birds, because they hate them. So, if we hate lying, if our heart rise against it, if we thinke of it as of an enemie, would wee louelove liars? would wee suffer them? nay, would wee liue with them? or abide that they should liue with vsus? Fiftly, we must louelove where God loueth, and hate where God abhorreth. But God loueth truth, therefore vvee must louelove it; and hateth lyes, therefore we must abhorre a liar, and hate to tell a lye. Now that eueryevery liar is loathsome to God, besides the former plaine Text of Prou. 6.17. it may appeare by the companions among which hee is marshalled, and his fellowes who are reckoned vp, Apoc. 21.8. as vnbeleeuers, and abhominable, and murtherers, and whoremongers, and sorcerers, and idolaters. Now are these fit mates for a Christian to dwell with? or if they be not, then the liar is not: for, hee is one of that fellowshippe which shall bee cast into the lake of fire. Sixtly, who can abide that that shutteth out of heauen, and casteth into hell? but lying doth. For, all liars must hauehave their part in that lake, that burneth with fire and brimstone, which is the second death. Apoc. 21.8. And it is written, that without, that is, out of heauen, shall be Dogges, and Enchanters, and Whoremongers, and Murtherers, and Idolaters, and whosoeuer loueth, or maketh lyes. Apoc. 22.15. O good Lord, shall vnrepentant liars neuer enter into heauen? shall they burne, world without end, in the tormenting fire of hell? HaueHave liars no better fellowes, nor worthier companions then Dogges, and Enchanters, and filthie Whoremongers, and Murtherers, and Idolaters, and the like rable of sinners? and shall we account it so small a matter to lye for a commoditie, nay to face and lye for nothing? Lastly, lying taketh away the right and good vse of speech, and necessarie vse of trading betweene man and man. For, the speech is made to expresse the true meaning of the heart: and if that doe not, what shall? Also the trades of life, which are the bonds of humane societie, are preserued by truth, and ouer-turned by lying. Besides, lying maketh a man to loose his credit among men: for, he who vseth to lye, shall not be beleeued vvhen hee speaketh true. And who can abide or agree with that that ouerthroweth a mans credit, that ouerthroweth his trade of life, his societie with his neighbours, his sure estate and very being in the world? Nay, who can abide that that so prouoketh the Lord, that he cannot abide vsus? for, the Lord hath a controuersie, and is at warre with liars: Hos. 4.1.2. And if we be such, the Lords action lieth against vsus, and his pleading vvill be with vsus by his fierce iudgements.
Quest. But you vvill say; and vvhat man (then) shall not be odious to God, for, all men are liars? Rom. 3.4.
Answ. I answere; they are called by the Apostle in that place liars in comparison: as liars to God. For who doth not lye to him? & liars in respect of God: for, vvho is not a liar compared vvith him? but not liars to men, nor liars in respect of men; nor such as louelove to lie, or are accustomed to tell lies.
Quest. You will say; our brother may be in necessitie, and may we not lie a little to helpe him in his necessitie? May we not lye to doe good?
Answ. I answere; necessitie can no more priuiledge vsus to lye, then it can warrant vsus to steale. And for the good that may come, I say; Wee may not doe euill, that good may come thereof. Rom. 3.8.
Quest. What vvill you say to the Midwiues and Rahabs lie? Exod. 1.19. Ios. 2.4.5.
Answ. I say their faith was good, their lye was naught.
Quest. But Charitie requireth that we doe good to our Neighbour?
Answ. I answere; Charitie reioyceth in the truth. 1 Cor. 13.6. And it is no charitie to doe our Neighbour good vvith the Lords dishonour, and our owne admixed hurt in the wound of our soules. And if wee may not lye to bring glorie to God, Rom. 3.7. Iob. 13.4.7; how much lesse to bring a little perishing benefit to our Neighbour?
Vses.
Vse 1.If no Lyer nor kinde of lye may be abidden by Christians, then is not the merrie lye tolerable… nor the officious or profitable lye lawful? Some hold both to be expedient, and the pernicious & hurtfull lye to be onelyonly spoken against here, and in other Scriptures. But that the merry lye or iesting lye is not tolerable, may be shewed: for if wee must giuegive account for eueryevery idle word, Mat. 12.36. how much more for eueryevery lying word? Besides, the Lyer is contrary to God, be hee Lyer in sport or earnest? and can a good childe be merry and glad to be contrary to his righteous father? Or may wee not make Princes merry with our lyes, Hos. 7.3. and is it a sinne to make the King glad with such wickednes? then may wee not lye in mirth, to make our selues or others merry with a lye: for what we may not doe for the King, we may worse doe for a meaner man.Vid… Aug. lib. de mendatio. Augustine will not hauehave a lye told to saue a Mans life, and would hee allow it for the pleasure of Mans life? Thus the sporting lye is proued to be intolerable: and for the officious and profitable lye, this I hauehave to say against it, that truth must not be sold for any thing. The Scripture is playne; Buy the truth, but sell it not, Pro. 23.23. and though by so doing, good should come, yet (as hath beene sayd) wee may not doe euill that good may come thereof, Rom. 3.8. Indeede, truth is iudged now so base… & truths purchase so little worth, that some will part with it for nothing, who thinke it a grace to make themselues and others merry with a lye. Some sell it for the least penny of profit and dramme of pleasure, who for a trifle will not sticke to crosse the truth and themselues, out of the Booke of truth. Or, hauehave Men committed a fault? presently truth must be sold to buy a couer of some false excuse, to hide it with a lye. Doe they hunt after the fauour of some great Man? truth must be sold by base flatterie to purchase it. HaueHave wee enemies? or are we malicious? truth must be gone, or be bid to goe, by slaundering, back-byting, and other euill speakings, that where we owe a spight, there wee may take reuenge. And thus truth, for a profitable lye, is bought and sold by all degrees of Men, and in all trades of life.
A reproofe to that trade of Lying that is so commonly practised in Shoppes and Markets, where Men can no more buy and sell without lying, then they can without speaking, and where false and lying words are the waights, and a corrupt minde (voyd of all good conscience) holdeth the Balance betweene a Man and his neighbor. The Father commendeth that Childe, and the Master praiseth that Seruant, who can for their profit most cunningly smoothe and face out matters. And Men are come to this fulnesse of sinne, that they thinke it to be no fault, but praise rather to put away their bad wares with artificiall lying. By this Art they get their liuing: and therefore as the people cryed, Great is Diana of the Ephesian…, Act. 19.34. so because they so gaine by this siluer sh…ine of a lying mouth, therfore great is this Diana of England… and much honoured in Towne and Country. But me thinks they should neuer looke vponupon the money so gotten, but it should make them to open a veine and bleede: for may they no… say of such mony; Is not this Ac…ldama? is it not the Field, nay, price of bloud? hauehave we not for this corrupt reward, with cruell hands, euen shed the bl…d of our Seruant, and the bloud of our owne deare Childe? hauehave we not for a little perishing wealth sould the life of our Seruant, and the life of our owne bowels to the Diuell?
But may lying at no hand be indured? then the admonitio…i which the Apostle giueth is good for vsus, and we should endeauour to cast off lying, or to thrust it from vsus, and to speak… the truth, eueryevery Man to his Neighbour; that is, to speake nothing to any Man, but what we know to be true, or answerable to our new-man in the image of truth, Eph. 4.25. for wee are ren…ed in the holinesse of truth: and therefore must be true, as God is true, vers. 24. Also, we hauehave put off the old-man of vnrighteousnes, therefore wee must not lye one to another, which is one of his works, Colos. 3.9. Further, that that Moses saith, or the Lord by him, belongeth to vsus; Yee shall not steale, nor deale falsely, nor lye one to another, Leuit. 19.11. And here, as thef… and lying vsually goe together, so they commonly couple as companions. Wouldest thou (then) blush to be a Thiefe? be as much ashamed to be a Lyer. To lye is a base thing, but truth is noble: and who can endure, that it should be sayd to his face, Thou lyest, or, You lye?
Lastly, is it intolerable to tell lyes? then is it horrible to sweare them: and heere the greater may not be abidden, where the lesser cannot be indured; which maketh against false witnesse and periury in iudgement: for if wee may not tell a lye, then we may not sweare a lye; and if not in priuate speech, much lesse in Iudgement. This vvould be considered of Iurers and Quest-men, who, as they fill m…ns …ares with vntruths, so they defile the place of Iudgement with periury and vnrighteousnes whiles by a false verdict, they make the sacred Seate of Iustice (which is Gods owne Chayre of estate on earth) a Sanctuary for false sentence and whiles (as much as in them lyeth) they make the Lord himselfe, in those high persons who sit in that chaire, to oppresse the innocent, and to cleere the wicked. Some, with respect of persons, giuegive themselues altogether (being Sworne-men) to packe matters to gratifie their friends with the Lords dishonour. And some, (going vponupon the life and death of a man whom they would corruptly saue, or wickedly destroy) dread not, eyther by periury to saue life in the vessels of carnall pittie and corrupt hyre; or to shed bloud by crueltie, where no cause is, saue that malice will not let the simple liue. By this high straine the holinesse of the Lord is defiled, as much as is in man to defile it; and the person of Sathan put vponupon the person of the Lord, as farre as Man can do it. The consideration hereof should admonish all of you (Christian Lord, and graue Magistrates) to be circumspect what oathes you receiue, and what lawfull oathes they that be vnderunder you minister in Court where you sit as Iudges: and if you finde any to faile of fidel…tie, to sift their testimonie well before you passe it; for it is no small matter to suffer a seate of such excellency as you sit on, to be defiled with impure swearing. The Kings Chayre is kept cleane, and shall the holinesse of the Lord be violated? Here (also) you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee, though vnsworne. For, some vvill tell you farre otherwayes then the thing is, if you will beleeue them, and speake euill of good, or good of euill, Esa. 5.20. if you will heare them. Some vvill whet their wit, and polish their tongue, to couer a false and naughtie matter, and to make that seeme good, which is (indeede) naught. If there be none such in this Court (and I hope there is not) I speake against none here. And for those vvho be here, this that I hauehave sayd may serue to preuent corruption that it enter not, not to tax: corruption where it is not. Here let none excuse himselfe, because hee must speake for his Client. For, hee must speake that onelyonly for him which is true, or which hee thinketh to be true; else hee takes a fee to goe to Hell for his Client. Some say, they spake as they thought; and some of such say true: for, they neither spake well, nor thought well: else how could they who are so witty to prouide shifts (as it were colours) to mend and varnish a bad cause, bee so simple in the helps which belong to a good cause? The Prophets last generall protestation against offendors followeth.